In Quenta Silmarillion composed by J.R.R. Tolkien, Melkor (or Morgoth) robs the Noldor elves of the Silmarils the elves have manufactured. In rebuttal, Feanor and his sons make the oath that they pursue Morgoth to the end of the world, in order to get the stones back. Because of the oath, they commit the sin of “Kinslaying,” and then Valar curse them, prophesying their ill-doomed fate: Noldor will drop off from the center of power, and be completely ruined, losing the hidden palace of Gondolin. Meanwhile, Earendil the mariner asks for forgiveness of his forefathers` misdeeds. Valar accept the prayer and give Noldor the pardon, and wage a war of wrath against Melkor to throw him into the void of darkness. The oath and forgiveness in Quenta Silmarillion provides the reader with an important occasion for interpreting the event in economic and political terms. First, Noldor`s claim for the lordship of the Silmarils is groundless, because the light put into the stones is not their own, but is a ``gift`` derived from the trees in Valinor. According to Marcel Mauss, a gift is meant to return to the place which it originates from. Second, forgiveness does not mean to nullify one`s misdeed by a certain makeshift punishment or amnesty. The true forgiveness is unconditional, and memory of the past should be kept alive for assessment of one`s deed in a changing situation. Therefore, Noldor`s oath is mistaken because it attempts at pre-determining or finalizing the condition of a thing at their will. And Frodo and Gandalf in The Lord of the Rings are right in refraining from punishing Gollum and Saruman, since there is no legitimate right for created beings to pass judgment on other created ones. Judgment ought to be carried over to the eternal and transcendental realm: only Valar can deal out death to Melkor.